THE RIBHU GITA ( THE SHIVARAHASYA PURANA | AMSA #6 ) | Differences of the Self , differences of the nonexistent , and differences of the existent — even an atom thereof — are unreal . Differences of the totally nonexistent and existent are , also , simply unreal . The Differences of ' is ' and the differences of ' is not ' , nondifference , the misapprehension of differences , the differences due to misapprehensions , and the differences of existence are simply unreal .

Indeed , Brahman alone is present , and there has never been even a single , objective thing .

Nothing has been created .

The Absolute , formless and homogeneous and limitless , admits to nothing outside it and nothing inside it . It is as it is , always .

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A disciple said to Ramana Maharshi , " Ribhu Gita speaks of so many objects as unreal , adding at the end that they are all Brahman and thus real " .

The Maharshi replied ,

" Yes , when you see them as so many , they are asat , ie unreal ; whereas when you see them as Brahman , they are real , deriving their reality from their substratum , Brahman " .

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Later in this same dialogue the disciple asked , " Viveka is said to be discrimination between the Self and the non-Self . What is the non-Self ? "

Ramana Maharshi , full of Grace and Supreme Knowledge , replied ,

" There is no non-Self , in fact . The non-Self also exists in the Self .

It is the Self which speaks of the non-Self because it has forgotten itself . Having lost hold of itself , it conceives something as non-Self , which , after all , is nothing but itself " .

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In the Ribhu Gita , the sage negates all that is worldly and samsaric .

Ribhu also negates all concepts regarding what is spiritual such as various forms of worship , practice , meditation , the gods , and even names given to the Absolute and the Realized state .

In many instances , Ribhu redefines the meaning of some form to elucidate its profound spiritual significance .

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Ramana Maharshi has graciously commented abundantly upon this .

In Letters From Sri Ramanasramam , we read ,

" Bhagavan got that book ( Ribhu Gita ) , read it , and told us the following :

' O Lord ! I went all around the world to do pradakshina ( circumambulation ) to you , but you are in fullness everywhere .

How then can I contemplate a second ?

I shall worship you as " katashta akhila rupa " ( immovable , entire form of the world ) .

( Alternative translation : the immovable and immutable that is the entire form of the world . )

That is the only pradakshina to you . '

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Namaskar also means the same thing .

The merging of the mind in the Self is namaskar , and not the mere act of prostrating whenever you get up or sit down , or whenever you go that side or come this side . "

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In Day by Day with Bhagavan , we read , " The proper pradakshina is going round the Self or , more accurately , to realize we are the Self and that within us all the countless spheres revolve , going round and round , as described in the following stanza of the Ribhu Gita , Tamil version ( Chapter 3 Verse 39 ) :

Reflecting , " I am the all-blissful Self "Is worship as with words and flowers .True circumambulation is the thought" In ME the million universes roll " ;One who knows all beings bow to OneAnd One to none ,One bows before the Mahalinga-Self .

In the passage from Day By Day with Bhagavan , cited above , Ramana Maharshi proceeds to clearly explain the relation of the wise to the forms of spiritual practice and worship , while alluding to the same instruction contained in the Ribhu Gita :

" The jnani , though knowing that meditation on the Self is the best worship , will join in all the other kinds of worship for the good of others and as an example to them .

In fact , the jnani may observe all the other ways even more correctly and steadfastly than those who follow only those paths and know nothing of jnana .

That is referred to in the following verse , also occurring in Ribhu Gita . The gist is , ' If the Guru refers to dvaita ( duality ) when teaching advaita ( non-duality ) to the disciple , it is not to be regarded as the Guru's real teaching any more than one should regard as real the grief of one who weeps because one is paid to do so . ' "

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In all cases when Ribhu seems to negate the Absolute itself , with phrases declaring the nonexistence of Liberation , Knowledge , the Self , Brahman , and so forth and so on , it is not the existence of the Absolute that is negated , but rather notions regarding these .

The Absolute can never be an object of thought .

Indeed , it is in freedom from thought entirely that one truly knows the Absolute as it truly is .

In Self-Realization , which is the Realization of the Absolute , Consciousness knows itself , by itself , in itself . Here , knowing is Being .

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Relinquishing the idea of " the Self " , the Self knows itself .

This Knowledge is continuous , and that which is continuous is eternal .

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Being-Consciousness is never interrupted and is indestructible and ever existent .

Whatever thought may appear , be it gross or subtle , very deluded or lofty , it fails as a definition for the Self or as Knowledge of Reality .

To abide free of misidentification with any thought , having ceased the superimposition of the sense of " reality " , of identity , and of happiness upon any of them , is to realize true Knowledge .

It is this nonconceptual , real state of pure Being that is referred to by " the Self " , " Realization " , " Brahman " , " Siva " , and such other terms indicative of the Absolute .

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It should also be mentioned that the abandonment of the idea of " Liberation " presupposes the previous complete elimination of all ideas of ignorance .

The release of any thought of " nonduality " presupposes the previous utter destruction of dualism without a trace of it remaining .

The relinquishment of the thought of " Brahman " assumes the previous attainment of the understanding that all that is not Brahman is utterly unreal .

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What has just been stated regarding references to terms applicable to the Absolute is also true regarding all the negations in Ribhu Gita of various spiritual practices .

Only the one who abides in perpetual meditation and who has attained that steadiness of abidance in which there is no possibility of nonmeditation is capable of relinquishing " meditation " — that is , every notion of differentiation regarding it — in the way that Ribhu intends .

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Similarly , it is the one who has deeply inquired into the nature of the Self or who has utterly surrendered , reaching the apex of devotion , or who has thoroughly renounced all worldliness who can release all of these .

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In other words , one liberates oneself from what is dualistic prior to releasing an idea concerning nonduality ; what is lower , before stepping beyond what is higher .

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In a similar way , to truly stand free of the mind , one first stands free of the body , which is but an appearance in the mind ; or the freedom from the mind must include freedom from the body .

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Moreover , the Reality of the Absolute transcends even the subtlest and loftiest of ideas .

Therefore , Silence is most eloquent in teaching about it .

Ribhu employs instruction by negation to cause one to abide in transcendent Silence .

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The declarations affirming the reality of " the Self " , " Brahman " , " Siva " , and such , also serve the same purpose for those who truly hear .

Abidance in the Silence of the Self is being as you really are . Spiritual practice is the endeavor to be as you really are .

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The essence is true and forever beyond notions and their negation .

Thus the negation of what is spiritual in the Ribhu Gita is always the destruction of notions regarding such and not the disregarding of the essential experience , be it of practice or Realization .

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Again and again , Ribhu explains the true nature of the Self , the real significance of < I > .

Again and again , Ribhu explains the truth about Brahman .

The descriptions are of identical meaning . The real meaning of the Mahavakya-s such as

" That you are " ,

" Consciousness ( or Supreme Knowledge ) is Brahman " ,

" This Self is Brahman " , and " I am Brahman "

is brought forth in this Ribhu Gita , again and again .

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The meaning is to be experientially realized by the removal of every concept about Brahman , or That , and by liberating oneself of every misidentification and sankalpa about oneself .

If the Self be realized as it is , it Itself is That which is called Brahman ; and this entire Ribhu Gita is then seen as description of one's own Self .

The purpose of this Gita is the removal of all false notions — the awakening from the dreamlike illusions of all that is unreal — and the Realization of That which alone is , always .

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As is enumerated in Chapter 38 , this Ribhu Gita is the quintessence of all essences .

The reading itself , as a meditation , is a kind of sadhana , or spiritual practice , as Ramana Maharshi has indicated , and as the Gita itself declares .

One should not simply read , but feel beyond all feeling the Truth of what is stated herein .

Dive within and realize how true the Truth truly is .

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Even with the eyes open reading this sacred text , inwardly inquire into the Self , and understand this exquisite description of your own ineffable nature .

Regardless of one's initial comprehension , even the simple seeing or hearing , again and again , of this precious spiritual instruction will bring about great spiritual benefit .

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" Once Bhagavan Sri Ramana presented Sampurnamma a copy of Ribhu Gita and asked that the book be studied .

When Sampurnamma wanted to be excused on the ground of not understanding a word of it , Sri Bhagavan persisted and asked that it be read all the same :

' It does not matter that you do not understand . '' Still , it will be of benefit to you . ' "

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May they who read this sacred scripture , Ribhu Gita , realize the nondual Truth and , being free from even the least trace of delusion , blissfully abide as THE ONE ABSOLUTE .

" Hammer on ! hammer on ! " is the first principle of success . Without work you can never succeed . A lazy person is bound to perish in the " struggle for existence " , one cannot live , one must die .

Rise to the GOD-Consciousness to such a degree that for you your past relations may become a complete blank . . . Your relation to the world should become the relation of GOD to the world ; an entire change .

From one point of view , mind and intellect are not Brahman ; but on the other hand , mind and intellect are nothing else but Brahman , even the body is nothing else but Brahman , and Everything in the world is nothing else but Brahman .

Can you transfer your consciousness ? Put it here , your consciousness should sit here . Can it sit here ? Now it is inside your body . It is operating through the body and you are seeing through the aperture of your eyes and then perceiving a person like me here .

Immanuel Kant is said to have been woken up by Hume from " dogmatic slumber " and brought about a " Copernican revolution " in the field of philosophy . In Kant we begin to reap the ripe fruits of philosophy , for it is here that it shows signs of its having reached maturity and full development .

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PRABODHASUDHAKARA | THE NECTAR OCEAN OF ENLIGHTENMENT | PART 2 | DEVOTION | SRI ADI SANKARACARYA | TRANSLATION & BHASYA BY SAMVID | PSNOE SERIES || The devotional fervour which the author exhibits in the four concluding sections of this work would appear to be in sharp contrast with the author's relentless pursuit of truth through rational enquiry , found in the earlier sections .

I am composing the Atmabodha , or Self-Knowledge , to serve the needs of those who have been purified through the practice of austerities, and who are peaceful in heart , free from cravings , and desirous of Liberation .

One who has one's mind Self-absorbed through Yoga , and who has the vision of sameness everywhere , sees this Self existing in everything , and everything in one's Self . | One who sees Me in everything , and sees all things in Me — I do not go out of one's vision , and one also is not lost to My vision .

Some minds with too much self reliance in themselves , and without considering the true nature of things , give them different forms and colours , according to their own conceptions and opinions , though far from truth .

VOL 1 | BOOK II | CHAP XVII | VERSE 10 | ON THE CONTENTS OF THE WORK | IT CONTAINS SIX BOOKS all fraught with sentences full of reason , and each distinct from the other in its import . It has many verses containing chosen examples on all subjects .

DANGEROUS HABIT OF CONSTANT SELF JUSTIFICATION | To go on claiming this so-called freedom , which is no more than a subjection to certain ignorant cosmic forces , is to indulge in a blind contradiction and to claim the right to lead a double life

Imagination in the mind always exaggerates . Exaggeration is a modification of lie . Aspirants should not exaggerate . They should utter words with mathematical and scientific precision . An aspirant is asked to give up company and observe Mouna .

MahaBhava is a Divine Ecstasy . It shakes the body and mind to their very foundation . It is like a huge elephant entering a small hut . The house shakes to its foundation . Perhaps it falls to pieces .

Athato bhaktim vyakhyasyamah | 1. Now , therefore , we shall teach Bhakti , or the Religion of Divine Love . 2. Now , therefore , I will try to explain the process of devotional service . 3. Now , therefore , the doctrine of devotion we shall expound .

Rama has written in simple language , the ordinary thoughts and ideas that satisfy the mind and show the Divine Vision to the writer both within and without . The whole world shining like the diamond is becoming the Divine Ocean .

OM! In Humans , The Past exists only in memory , which is retention , replaying , reconfiguration of stories , fantasies , fiction ; The Future is expectation and fantasy : These thoughts play in The Present , creating a false sense of continuity of personality — Nothing but DREAMING it is .|| SSSV 32.3 ||